differences between greek and roman sacrifice

The elder Cato instructs his reader to pollucere a cup of wine and a daps (ritual meal) to Jupiter Dapalis (Agr. 4 In both the passages from Pliny and Apuleius, the ritual implements are of diminutive size. The objectivity of the outside observer can also facilitate cross-cultural comparison. 78L, s.v. 358L. Concise surveys of the major modern theories of sacrifice in the ancient world can be found in Knust and Vrhelyi Reference Knust and Vrhelyi2011: 418, Lincoln Reference Lincoln2012, and Graf Reference Graf2012. This repeated coincidence of ritual performances suggests that the two forms of ritual killingFootnote Pliny and Apuleius may reflect an lite misconception about the religious praxis of lower class worshippers, offering an incorrect, emic interpretation of an observable phenomenon. An emic explanation is essential for understanding how people within a given system understand that system, but because it is culturally and historically bounded, its use is somewhat limited. and the second century c.e. Of the various forms of ritual killing that were part of their religious experience, the Romans only reacted with disgust to that form they identified as human sacrifice, a distinction in value sometimes lost when all these ritual forms are grouped together under the rubric sacrifice.Footnote See, for example, Wilkens Reference Wilkens2006 and De Grossi Mazzorin and Minniti Reference De Grossi Mazzorin and Minniti2006. noun. It is important to note that there is no indication that these vegetal offerings were thought to be substitutions for what would have been, in better circumstances, animal victims.Footnote In the sacred realm, Romans could also pollucere a tithe to the god Hercules.Footnote Hermes, who had winged feet, was the messenger of the gods and could fly anywhere with great speed. Another possible interpretation of the disappearance of some rituals from Latin literature is that the Romans no longer thought of them as distinct from one another, preferring to treat them all as sacrificium. The most common form of ritual killing among the Romans was the disposal of hermaphroditic children.Footnote There is no evidence, contra Parker Reference Parker2004 and Wildfang Reference Wildfang2006: 589, that the Romans ever perceived the punishment of a Vestal as sacrifice. 65 B. Rives provided valuable consultation on specific points and V. C. Moses generously shared her work-in-progress on the osteoarchaeological evidence from S. Omobono. The errors and flaws that remain are all my own. Aeacus holds the keys to Hades. 32 Peter=FRH F33. Sorted by: 6. 80 The hypothesis that only sacrificium required mola salsa is strongly supported by the sources, but because that is an argument ex silentio, it cannot be proved beyond all doubt. Comparative mythology - Wikipedia Comparative mythology The only Roman reference to the sacrifice of a deer pertains to a Greek context: Ov., F. 1.3878 where the deer is sacrificed to Diana as a substitute for Iphigenia. the ritual began with a procession that was followed by a praefatio, a preliminary offering of prayers, wine and incense. 3, 13456; Prescendi Reference Prescendi2007: 1225; Rpke Reference Rpke and Gordon2007: 1378. It is commonplace now to treat sacrificium as a general category and to talk about magmentum and polluctum as moments within the larger ritual or special instances of it.Footnote

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